Imamat 2:16

2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is ¹  a gift to the Lord.

Imamat 3:5

3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. ² 

Imamat 6:22

6:22 The high priest who succeeds him ³  from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord.

Imamat 8:16

8:16 Then he ⁴  took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, ⁵  and Moses offered it all up in smoke on the altar, ⁶ 

Imamat 13:39

13:39 the priest is to examine them, ⁷  and if ⁸  the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. ⁹ 

Imamat 13:56

13:56 But if the priest has examined it and ¹⁰  the infection has faded after it has been washed, he is to tear it out of ¹¹  the garment or the leather or the warp or the woof.

Imamat 15:6

15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 17:11

17:11 for the life of every living thing ¹²  is in the blood. ¹³  So I myself have assigned it to you ¹⁴  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ¹⁵ 

[2:16]  ¹ tn See the note on “it is” in 2:9b.

[3:5]  ² tn Or “on the fire – [it is] a gift of a soothing aroma to the Lord” (see Lev 1:13b, 17b, and the note on 1:9b).

[6:22]  ³ tn Heb “And the anointed priest under him.”

[8:16]  ⁴ tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).

[8:16]  ⁵ sn See Lev 3:3-4 for the terminology of fat and kidneys here.

[8:16]  ⁶ tn Heb “toward the altar” (see the note on Lev 1:9).

[13:39]  ⁷ tn Heb “and the priest shall see.”

[13:39]  ⁸ tn Heb “and behold” (so KJV, ASV).

[13:39]  ⁹ tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

[13:56]  ¹⁰ tn Heb “And if the priest saw and behold….”

[13:56]  ¹¹ tn Heb “and he shall tear it from.”

[17:11]  ¹² tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  ¹³ tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  sn This verse is a well-known crux interpretum for blood atonement in the Bible. The close association between the blood and “the soul/life [נֶפֶשׁ] of the flesh [בָּשָׂר, basar]” (v. 11a) begins in Gen 9:2-5 (if not Gen 4:10-11), where the Lord grants man the eating of meat (i.e., the “flesh” of animals) but also issues a warning: “But flesh [בָּשָׂר] with its soul/life [נֶפֶשׁ], [which is] its blood, you shall not eat” (cf. G. J. Wenham, Genesis [WBC], 1:151 and 193). Unfortunately, the difficulty in translating נֶפֶשׁ consistently (see the note on v. 10 above) obscures the close connection between the (human) “person” in v. 10 and “the life” (of animals, 2 times) and “your (human) lives” in v. 11, all of which are renderings of נֶפֶשׁ. The basic logic of the passage is that (a) no נֶפֶשׁ should eat the blood when he eats the בָּשָׂר of an animal (v. 10) because (b) the נֶפֶשׁ of בָּשָׂר is identified with the blood that flows through and permeates it (v. 11a), and (c) the Lord himself has assigned (i.e., limited the use of) animal blood, that is, animal נֶפֶשׁ, to be the instrument or price of making atonement for the נֶפֶשׁ of people (v. 11b). See the detailed remarks and literature cited in R. E. Averbeck, NIDOTTE 2:693-95, 697-98.

[17:11]  ¹⁴ tn Heb “And I myself have given it to you.”

[17:11]  ¹⁵ tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.